Salaatut duha is a nafl devotion, therefore at least two rak'ahs could be performed. More could be added to it, if the heart wills, which has no end. It has been ascertained that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed up to twelve rakahs. Some are of the opinion, that it has been ascertained that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam only performed eight rak'ahs. But one has certainly been encouraged in a narration to perform up to twelve rak'ahs.

Due to different times, different number of rak'ahs have been narrated regarding the salaatut duha of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. Therefore there will be no contradiction between them. For this reason the 'ulama have written that at least two rak'ahs, and it is best that eight or twelve rak'ahs be performed. It has been narrated that Sayyidina Rasulullah Sallallahu 'Alahi Wasallam usually performed eight rak'ahs.

আবদুর রহমান ইবনে আবু লায়লার উক্তি আমাকে উম্মু হানী (রাঃ) ছাড়া আর কেউ রাসূলুল্লাহ (সাঃ) -কে চাশতের সালাত আদায় করতে দেখেছেন বলে অবহিত করেননি- এর দ্বারা একথা প্রমাণিত হয় না যে, উম্মু হানী (রাঃ) ছাড়া অন্য কোন সাহাবী চাশতের সালাত সম্পর্কে জানতেন না। ইবনে জারীর (রহ.) বলেছেন, চাশতের সালাত সম্পর্কিত হাদীসসমূহ মুতাওয়াতির পর্যায়ভুক্ত। এটা হতে পারে যাদেরকে আবদুর রহমান ইবনে আবী লায়লা জিজ্ঞেস করেছেন, তাদের মাঝে উম্মু হানী (রাঃ) ছাড়া আর কেউ দেখেননি।

'Abdurrahmaan RA. saying that none besides Sayyiditina Ummi Haani Radiyallahu 'Anha narrated this hadith, does not necessarily mean that no other Sahaabi knew about this. In this chapter the narration of a few Sahaabah Radiyallahu 'Anhum are mentioned. Ibn Jareer RA. says: 'So many ahaadith have been narrated on salaatut duha that it reached the stage of tawaatur (unbroken chain of authentic narrators). It has already been stated that nineteen Sahaabah Radiyallahu 'Anhum narrated about this salaah. It may be that those people did not have information that from whom did 'Abdurrahmaan RA. investigate about this salaah. There is no perplexity in this. Some 'ulama are of the opinion that the salaah mentioned in the hadith under discussion, was not the salaatut duha, but a prayer of thanks on the conquering of Makkah. It was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam when an event of happiness occurred, to perform salaatus shukr (prayer of thanksgiving). It may also be possible that these eight rak'ahs included both the Salaatut duha and salaatus shukr.

রাসূলুল্লাহ (সাঃ) এর এটা অভ্যাস ছিল যে, সফর থেকে প্রত্যাবর্তন করলে সকাল বেলা মদিনায় প্রবেশ করতেন এবং সর্বপ্রথম মসজিদে গিয়ে নফল সালাত আদায় করতেন।

It was the noble habit of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that whenever he returned to Madinah Munawwarah, he entered the city in the morning. He first entered the masjid and performed nafl prayers. This reply of Sayyiditina 'Aayeshah Radiyallahu 'Anha is the opposite of what was given in reply to a question of Sayyiditina Mu'aadhah Radiyallahu 'Anha mentioned at the beginning of this chapter. The 'ulama-have therefore given different explanations to this. Imaam Bayhaqi has given this explanation, that in the hadith where it has been denied, the denial is of it not being performed regularly, which is not refuting that it was performed occasionally. Meaning he did not perform it regularly. In the hadith where the affirmative is mentioned, i.e. that he performed this salaah, it will be taken to be performed more often. Some of the 'ulama have summed it up thus, that he only performed this salaah in the masjid when he returned from a journey, otherwise at ordinary times he performed it in the home. In this hadith (under discussion) the object is the denial that this salaah was performed in the masjid. It was only performed in the masjid when he returned from a journey, as mentioned in the above hadith.

The sufis name this salaah as salaatuz zawaal, and this is included in the mustahab prayers. According to the majority of the muhadditheen this is the four sunan of zuhr salaah. The reason being, besides the sunan of zuhr, there is no other nafl prayer after zawaal (midday) that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam performed regularly. In both cases according to both sayings this hadith and the ensuing one has no apparent relevance with the salaatut duha.

It is perplexing that Imaam Tirmidhi has mentioned this hadith in this chapter. The mashaa-ikh have given a few explanations regarding this. The first is that this was the ending time for chast, therefore it was naturally included here, and a separate chapter was not created. Some are of the opinion that this is due to an error committed by the copier (calligrapher), which resulted in this being mentioned here. Otherwise its original place was in the previous chapter. It is said that in a few copies of this kitaab, this hadith is mentioned under the previous chapter, and not in this chapter. Some have given other explanations too.

What deed can there be more pious and better than salaah, as this is the best among all devotions. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said: "The coolness of my eye is in salaah". In another hadith it is stated: "The one that performs salaah, is like one having a private conversation with Allah".

মুহাদ্দিসগণের মতে এখানে যোহরের ফরযের পূর্বের ৪ রাক’আত সুন্নাতের কথা বলা হয়েছে। কারণ সূর্য ঢলার পর রাসূলুল্লাহ (সাঃ) যোহরের সুন্নাত ছাড়া আর কোন নফল নামায নিয়মিত পড়তেন না। যদিও কেউ কেউ এটা “সালাতুয যাওয়াল” বলে উল্লেখ করেছেন, তবে এর কোন ভিত্তি নেই।

Imaam Ghazaali has stated in his Ihya 'Ulumid Deen, that it is desirable to recite the Surah Baqarah in these four rak'ahs, or a similar surah which consists of more than a hundred aayaat, so that a sunnah of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam could be practised in reciting a lengthy portion.